Romans 2:7

2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality,

Romans 5:17

5:17 For if, by the transgression of the one man, ¹  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Romans 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

John 3:14-17

3:14 Just as ²  Moses lifted up the serpent ³  in the wilderness, ⁴  so must the Son of Man be lifted up, ⁵  3:15 so that everyone who believes in him may have eternal life.” ⁶ 

3:16 For this is the way ⁷  God loved the world: He gave his one and only ⁸  Son, so that everyone who believes in him will not perish ⁹  but have eternal life. ¹⁰  3:17 For God did not send his Son into the world to condemn the world, ¹¹  but that the world should be saved through him.

John 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ¹²  the Son will not see life, but God’s wrath ¹³  remains ¹⁴  on him.

John 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ¹⁵  but the water that I will give him will become in him a fountain ¹⁶  of water springing up ¹⁷  to eternal life.”

John 5:24

5:24 “I tell you the solemn truth, ¹⁸  the one who hears ¹⁹  my message ²⁰  and believes the one who sent me has eternal life and will not be condemned, ²¹  but has crossed over from death to life.

John 5:39-40

5:39 You study the scriptures thoroughly ²²  because you think in them you possess eternal life, ²³  and it is these same scriptures ²⁴  that testify about me, 5:40 but you are not willing to come to me so that you may have life.

John 6:27

6:27 Do not work for the food that disappears, ²⁵  but for the food that remains to eternal life – the food ²⁶  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ²⁷ 

John 6:32-33

6:32 Then Jesus told them, “I tell you the solemn truth, ²⁸  it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven. 6:33 For the bread of God is the one who ²⁹  comes down from heaven and gives life to the world.”

John 6:40

6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ³⁰  at the last day.” ³¹ 

John 6:50-58

6:50 This ³²  is the bread that has come down from heaven, so that a person ³³  may eat from it and not die. 6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread ³⁴  that I will give for the life of the world is my flesh.”

6:52 Then the Jews who were hostile to Jesus ³⁵  began to argue with one another, ³⁶  “How can this man ³⁷  give us his flesh to eat?” 6:53 Jesus said to them, “I tell you the solemn truth, ³⁸  unless you eat the flesh of the Son of Man and drink his blood, ³⁹  you have no life ⁴⁰  in yourselves. 6:54 The one who eats ⁴¹  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. ⁴²  6:55 For my flesh is true ⁴³  food, and my blood is true ⁴⁴  drink. 6:56 The one who eats ⁴⁵  my flesh and drinks my blood resides in me, and I in him. ⁴⁶  6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ⁴⁷  me will live because of me. 6:58 This ⁴⁸  is the bread that came down from heaven; it is not like the bread your ancestors ⁴⁹  ate, but then later died. ⁵⁰  The one who eats ⁵¹  this bread will live forever.”

John 6:68

6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.

John 10:28

10:28 I give ⁵²  them eternal life, and they will never perish; ⁵³  no one will snatch ⁵⁴  them from my hand.

John 17:2

17:2 just as you have given him authority over all humanity, ⁵⁵  so that he may give eternal life to everyone you have given him. ⁵⁶ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁵⁷ 

Titus 1:1

Salutation

1:1 From Paul, ⁵⁸  a slave ⁵⁹  of God and apostle of Jesus Christ, to further the faith ⁶⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:3-4

1:3 But now in his own time ⁶¹  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. 1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus 1:1

Salutation

1:1 From Paul, ⁶²  a slave ⁶³  of God and apostle of Jesus Christ, to further the faith ⁶⁴  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁶⁵  sound teaching.

Titus 1:11-12

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught. 1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ⁶⁶ 

[5:17]  ¹ sn Here the one man refers to Adam (cf. 5:14).

[3:14]  ² tn Grk “And just as.”

[3:14]  ³ sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.

[3:14]  ⁴ sn An allusion to Num 21:5-9.

[3:14]  ⁵ sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.

[3:15]  ⁶ tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).

[3:16]  ⁷ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

[3:16]  ⁸ tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[3:16]  ⁹ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ¹⁰ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

[3:17]  ¹¹ sn That is, “to judge the world to be guilty and liable to punishment.”

[3:36]  ¹² tn Or “refuses to believe,” or “disobeys.”

[3:36]  ¹³ tn Or “anger because of evil,” or “punishment.”

[3:36]  ¹⁴ tn Or “resides.”

[4:14]  ¹⁵ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ¹⁶ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ¹⁷ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[5:24]  ¹⁸ tn Grk “Truly, truly, I say to you.”

[5:24]  ¹⁹ tn Or “obeys.”

[5:24]  ²⁰ tn Or “word.”

[5:24]  ²¹ tn Grk “and does not come into judgment.”

[5:39]  ²² tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ²³ sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”

[5:39]  ²⁴ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[6:27]  ²⁵ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  ²⁶ tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ²⁷ tn Grk “on this one.”

[6:32]  ²⁸ tn Grk “Truly, truly, I say to you.”

[6:33]  ²⁹ tn Or “he who.”

[6:40]  ³⁰ tn Or “resurrect him,” or “make him live again.”

[6:40]  ³¹ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[6:50]  ³² tn Or “Here.”

[6:50]  ³³ tn Grk “someone” (τις, tis).

[6:51]  ³⁴ tn Grk “And the bread.”

[6:52]  ³⁵ tn Grk “Then the Jews began to argue.” Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). See also the note on the phrase “the Jews who were hostile to Jesus” in v. 41.

[6:52]  ³⁶ tn Grk “with one another, saying.”

[6:52]  ³⁷ tn Grk “this one,” “this person.”

[6:53]  ³⁸ tn Grk “Truly, truly, I say to you.”

[6:53]  ³⁹ sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.

[6:53]  ⁴⁰ tn That is, “no eternal life” (as opposed to physical life).

[6:54]  ⁴¹ tn Or “who chews”; Grk ὁ τρώγων (Jo trwgwn). The alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) may simply reflect a preference for one form over the other on the author’s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (τρώγω) is the more graphic and vivid of the two (“gnaw” or “chew”).

[6:54]  ⁴² sn Notice that here the result (has eternal life and I will raise him up at the last day) is produced by eating (Jesus’) flesh and drinking his blood. Compare John 6:40 where the same result is produced by “looking on the Son and believing in him.” This suggests that the phrase here (eats my flesh and drinks my blood) is to be understood by the phrase in 6:40 (looks on the Son and believes in him).

[6:55]  ⁴³ tn Or “real.”

[6:55]  ⁴⁴ tn Or “real.”

[6:56]  ⁴⁵ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:56]  ⁴⁶ sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.

[6:57]  ⁴⁷ tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:58]  ⁴⁸ tn Or “This one.”

[6:58]  ⁴⁹ tn Or “forefathers”; Grk “fathers.”

[6:58]  ⁵⁰ tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.

[6:58]  ⁵¹ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[10:28]  ⁵² tn Grk “And I give.”

[10:28]  ⁵³ tn Or “will never die” or “will never be lost.”

[10:28]  ⁵⁴ tn Or “no one will seize.”

[17:2]  ⁵⁵ tn Or “all people”; Grk “all flesh.”

[17:2]  ⁵⁶ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[1:2]  ⁵⁷ tn Grk “before eternal ages.”

[1:1]  ⁵⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁵⁹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁶⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:3]  ⁶¹ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:1]  ⁶² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁶³ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁶⁴ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:1]  ⁶⁵ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[1:12]  ⁶⁶ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).